7. Therefore, those things happened A in order to make the Creator manifest through His own ministry. For who, beholding a ship steered perfectly, does not conceive the idea of a helmsman? Or, beholding a chariot moving along well and driven with skillfully made reins, does he not consider the charioteer? If, then, we judge this way concerning things close at hand, what shall we say regarding the miracles of the Savior? For we see His works, which are terrible and wondrous; such as the waves of the sea, the movements of the winds crashing upon it, the orb of the sun, the course of the moon, and the composition of the stars. And who was not terrified when the veil of the temple was torn from top to bottom? When the sun, as if unable to bear the daring act, withdrew its light in fear? Or when the rocks were split, B and the tombs were opened, and those who lay in them rose up, and the enemies feared before His face; wherefore, even unwillingly, they confessed that He was truly the Son of God? And, indeed, most of His works are in secret. For thousands of thousands stand by Him, praising Him, and ten thousand times ten thousand minister to Him. Let us, then, acknowledge our Benefactor; let us glorify the Father with the Son and the Holy Spirit; let us confess one Godhead; let us cease from sinning; let us remember the poor; let brotherly love remain; do not neglect hospitality. For if we live in this way, we shall inherit the kingdom of heaven, in Christ Jesus our Lord, to whom be glory to the ages of ages. Amen.
OF OUR HOLY FATHER ATHANASIUS
On the text: "And as He went, they spread their clothes in the way. And the multitude, a great number, rejoiced with great joy, and cried: Hosanna in the highest"
1. If we examine the C specific details of things that have occurred from the beginning, they are infinite. If, then, no one can even remember the things that are visible and have been done by God, how could anyone be able to understand His hidden things? "For the most part," he says, "the works of God are in secret." There are, therefore, certain invisible works of God that happen in secret; concerning which the divine Apostle testifies, saying: "For His invisible things from the creation of the world are clearly seen, being understood by the things that are made." For truly, "how incomprehensible are His judgments, and His ways past finding out!" Indeed, the prophet also
adhering to the same opinion, said: "I considered thy works, and was afraid." Let us therefore also seek first His kingdom, and so all these things shall be added unto us; for thus our Lord Jesus Christ also teaches us in the Gospels, saying: "Seek, and ye shall find." Furthermore, we seek not pearls, nor hyacinths, which are objects of admiration for the unwise, A but we seek the wisdom of God hidden in a mystery, "which none of the princes of this world knew." "For if they had known it," he says, "they would not have crucified the Lord of glory." This is the wisdom of which Solomon also spoke in prophecy: "Send me wisdom, that sitteth by thy throne." And that Christ is also proclaimed as wisdom, Paul will be my witness, saying: "Christ the power of God, and the wisdom of God." Seek therefore first the kingdom and justice of God, and so all these things shall be added unto you. For things B that are to come are subsequent to those that go before; for even if the shadow according to the law has a certain reason, yet it is an earnest of future good things.
2. The Jews, therefore, even to this day, applying their mind more to the letter than to the spirit, have gone astray. For hear what they say: "This man came to dissolve the law and the Sabbaths." But if a beggar speaks against riches, no faith will be placed in him; nor, if an intemperate man speaks against temperance, is his testimony true. For they do not affirm these things from a sincere disposition. C For the one condemns riches because he possesses them not at all; and he who does not observe continence, nor practice temperance with labor, mocks those who are eager for such virtues. And indeed our Lord and Savior Jesus Christ, refuting their folly, said: "I am not come to dissolve the law or the prophets, but to fulfill." Whence also the blessed Paul writes, saying: "For Christ is the fulfillment of the law unto justice to every one that believeth." Let us, therefore, dearly beloved, consider this matter of the disciples more carefully; let us consider, I say, that which is properly and without addition called wisdom. For this possesses the knowledge of divine D mysteries. This dwells in our mind as in a house, especially if it be pure and observes its thoughts: "For wisdom will not enter into a malicious soul, nor dwell in a body subject to sins." Let us therefore cleanse ourselves, dearly beloved, from every defilement of soul and body; let us listen to the prophet crying out: "Cleanse your hands, ye sinners, and purify your hearts, ye double minded." For thus will one be able both to test things sensible and to hold fast things spiritual; and to choose the latter, and to withdraw far from the former. Like honest money-changers, let us choose the good, and abstain from every evil form. Let us therefore approach good things as necessary, and those that are...
indifferent, as much as necessity requires. A For wealth, by its own nature, is neither good nor bad, but is judged as either the one or the other by the choice of the one who uses it. Immediately, the great Abraham was very wealthy, yet he did not turn away from virtue on this account. Similarly, also, the poor man Lazarus, while living in poverty, braced himself for courage and magnanimity through wisdom and reason. Therefore, as I said, neither poverty is an evil, nor is wealth a bad thing; rather, it is the use and the disposition of the one who uses it. Indeed, all the wealth of the world belongs to the faithful, while to the unfaithful it does not even amount to a farthing. For to the faithful, all things are subjected and all things are as slaves, since he rules over all and despises all; but the unfaithful is a slave of all, held under the dominion of Mammon, ruling over no one, but rather being ruled by all. And while all of God's works B are good, the disposition of those who use them makes a great difference.
3. Indeed, the wise Ecclesiastes, having applied his mind to all things wisely, considered and understood how one should use wealth, how one should bear poverty, how one should endure sickness, and how one should balance health. These are the virtues that provide care for the human race. Conversely, he who is not wise will be affected; and this is that "pessimistic occupation" given to the sons of men by God, so that from laborious toil and the helplessness in visible things, they might take refuge in the providence and wisdom of God. For this reason, God has given a "pessimistic" occupation to the sons of men, that is to say, a laborious one. But that "pessimistic" means laborious, hear what is written in the book of Job: C it says, "Pessimistic ulcers fell upon Job," that is, laborious ones; and the plagues of Egypt are called "pessimistic," that is, laborious, so that men might move their own minds toward the divine oracles, and by becoming ever wiser in them, might fasten their own mind upon the life-giving spirit. For you know that the letter kills, but the spirit gives life. Let us, therefore, embrace the benefit of virtue with toil and exercise; for good is perfected through toil, just as the blessed Paul writes, saying: "In tribulations, in necessities, in stripes, in distresses," and what follows. And again the same man says: "I endure all things, I wait for all things, that we may give no hindrance to the Gospel of Christ."
4. But we place this at the beginning of our discourse, because the reading seems to have a certain logic. For it says: "And as he was going, they spread their garments in the way," so that by placing Jesus upon the foal, they might begin to proceed. This is what the evangelical passage teaches us. And how many garments then did the apostles have of their own, such that they threw some upon the ass to set Jesus upon it, and spread others in the way? These were men devoid of possessions, who had left all...
and, together with all the other commandments, kept this one also, to have neither two tunics. And what is this great joyfulness, that they would not allow the ass to walk upon the ground, but upon garments? Now this is the way of the luxurious and soft. Was Jesus, then, so devoted to luxuries that He did not wish the ass carrying Him to walk upon the ground? Beloved, this is not a teaching for the soft; nor has there ever existed anyone who did this. For not even among the Gentiles did Nebuchadnezzar ever do this, nor he who succeeded him, B Belshazzar, nor yet the great Solomon, when he was in his kingdom. For we said above that he knew how to use wealth, how to bear poverty, and so on. For it is possible to hear him saying: "O Lord, give me neither wealth nor poverty, but measure out for me what is necessary and sufficient" [Prov. xxx, 8]. But he cared more for Wisdom, wherefore he cries out and says: "I chose to have her instead of gold and silver; I loved her above health and beauty" [Sap. vii, 9, 10]. Whence, then, so many garments for the disciples, that they should be spread under the ass that was walking from Bethany until He entered into Jerusalem?
5. But the discourse urges me to come to a more sublime interpretation, and to inquire what the apostolic garments are. Let us therefore withdraw ourselves a little from the earth. I say, then, that the garments laid under the ass are morally the precepts which were placed under its feet; these are: "You shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, honour your father and your mother" [Exod. xx, 12-17], and the like commandments. Let us, therefore, no longer walk C upon the ground; for since apostolic garments have been spread for us, we ought not to walk upon the ground, that we may not defile the feet of our soul with the dust of the earth. But if anyone provokes us to this, let us say to him: "I have washed my feet, how shall I defile them?" [Cant. v, 3]. And perhaps for this reason Jesus washes the feet of the disciples, that, having shaken off the dust that previously clung to them, they might no longer walk upon the ground, nor defile their feet with the dust of the earth, but being purified, they might walk upon garments. "For how beautiful," He says, "are the feet of those who preach peace" [Rom. x, 15; Isa. lii, 7]. Let us, therefore, gird the loins of our minds, and bind our feet with shoes for the preparation of the Gospel of peace [Ephes. vi, 15]. For it happened that we were once tempted on earth, when at the time of the captivity we were led captive into the land of the Chaldeans. For this reason the prophet, groaning, said: "My delicate [soul] hath walked rough ways" [Baruch iv, 26]. For before the coming of the Lord, the foot of the delicate soul had experience of walking D upon the earth; but when our Lord Jesus Christ visited us, to preach freedom to the captives: "Then He poured water into a basin, and laid aside His garments, and girded Himself with a towel, and began to wash the disciples' feet; and after He had washed
their feet, He put on His garments," and having put them on, He sat down to eat with them. A Therefore, for this reason, the disciples spread their garments on the road, so that we might not walk upon the earth, nor proceed upon our chest and belly; but rather, instead of reclining our chest upon the earth, we may recline it upon the chest of Jesus, as John did. For even if such a person still tarries upon the earth, he does not have his feet dragging upon the earth; but as Paul, while walking on earth, has his conversation in heaven.
6. "And as He was going," he says, "they spread their garments on the road." And the crowds that went before Him and that followed cried out, saying: "Hosanna to the Son of David! Blessed is He who comes in the name of the Lord." B A new and wondrous miracle, beloved. Was there, then, a multitude of disciples with Jesus, or were the twelve alone? And how, then, does the Gospel signify a "multitude" here? But perhaps angels were also present with Him, and divine powers were being discipled to Him. For before Peter, and John, and the rest, Gabriel was discipled to Him; for he is the one who was sent to the virgin Mary, who was of the seed of David and betrothed to a man. He it is who says: "Take the child, and flee into Egypt." He it is who said: "The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee." He it is who also rolled away the stone at the monument. He it is who announced to the women, saying: "He is not here whom you seek; He has risen from the dead, as He said. Come, see the place where He was laid; behold, He goes before you into Galilee, there you shall see Him." C Therefore, the prophet also cried out long before, saying: "Galilee of the Gentiles, the people that sat in darkness has seen a great light." Angels, therefore, also attend Him as disciples. "And behold," he says, "the angels came and ministered to Him." And all who are His disciples rejoice; for "the whole multitude of the disciples began," he says, "to rejoice with great joy."
7. I ask, then, why do the disciples and the divine powers rejoice and praise God with a loud voice? Is it because the Lord sat upon a mere donkey? And is it for this reason that the disciples and the divine powers rejoice, because the Lord was carried upon a donkey? What ignorance is this? If someone sits upon a donkey, is it a cause for joy? And is it for this reason that one ought to rejoice, and that, too, the disciples of the Lord? D I do not think that the disciples of Jesus rejoiced for that reason, especially since angels were with them, as we have supposed. For they knew for what things they rejoiced; for they surely saw something for which it was fitting for them to rejoice. For observe what the Gospel says: that they rejoiced "at all the mighty works which they had seen." But what mighty works did the disciples see, when the Lord was seated...
A upon the foal? It was not a trivial matter, but through the history they beheld certain mysteries and divine powers. For hear the Savior saying, that "There is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance." Therefore, he also instructed them elsewhere, speaking in parables: "What man, having a hundred sheep, if one of them goes astray, does he not leave the ninety and nine that have not gone astray, and go in search of that which has gone astray? And finding it, he rejoices over it more than over the ninety and nine which did not go astray." For those which have not strayed have no need of repentance. This foal, therefore, is also called a sheep, and the younger son: "For," he says, "my people hath been as a lost sheep." And again: "The ox knoweth his owner, and the ass his master's crib"; and, "This my son who is the younger was B lost, and is found; he was dead, and is alive again."
8. The Lord, therefore, taking all these things upon himself, put on man, and as a sheep was led to the slaughter, and sat upon a young ass, and died and was buried according to the Scriptures. And his body indeed lay in the tomb, but his divinity despoiled Hades; and he loosed those who were bound, and ransomed the captives, and brought to life the dead. For this reason he also ascends the cross, triumphing over the enemy, and becoming a curse for us, and being crowned with thorns, so that he might redeem us from the sentence that had been passed against us. For it was said to Adam: "Thorns shall the earth bring forth unto thee." Wherefore he accepts the crown of thorns, and they prepared a reed for his right hand to hold, so that through this he might easily accomplish the destruction of the serpent. For in this way, again, in place of the poison of the serpent which Adam drank in paradise, he himself for our sake is given gall with vinegar to drink; and in place of the rib from which Eve came forth, he himself offered his own side to be pierced. Woman, Eve; woman, Mary, from whom Christ was born. Man, Adam; man, also, whom Christ bore. Paradise, from which Adam was cast out; paradise, which Christ opened to the thief. This foal, therefore, is one sinner, who repents, whom the Lord released from the bonds of the devil, over whom there is joy not only on earth, but also in the heavens. When, therefore, the foal had been loosed by the disciples, they bring him to Jesus, and they rejoice with great joy; furthermore, the angels and divine powers also rejoice over him who was lost and is found. He, therefore, who applies his mind carefully to what we have said, and reads the evangelical words mystically, will perceive that this foal is the sinner Adam. When I say Adam, understand the whole human race. This foal, therefore, before the coming of the Savior, was subject to wild beasts, D as we have said before. By wild beasts I mean every hostile power...
and the great demon himself, Satan. B
9. When, therefore, the Lord came to us and gave us power to tread upon serpents and scorpions, and upon all the power of the enemy, then we also, acting with confidence, say with the Prophet: "O deliver not the soul that confesseth to thee unto the wild beasts" (Ps. LXXIII, 19). For the Lord crushed the heads of the dragons. Wherefore the Prophet also cries out, saying: "Thou shalt walk upon the asp and the basilisk, and thou shalt trample under foot the lion and the dragon" (Ps. XC, 13). They, therefore, as I said before, held dominion over the foal. And these were the ones who had bound him. For I think that the prophet Isaiah speaks for this reason: "The lion and the cub of the lion, thence also asps and the offspring of flying asps, who carried their riches upon asses and camels" (Isa. XXX, 6). The prophet, therefore, wishing to teach us what these adverse powers are, represented them to us by the example of wild beasts; which adverse powers had heaped their own pernicious riches upon the human race. And what are those riches of the devil? Impiety, idolatry, pleasure, folly, and every sin. For the ass and her foal were carrying this very wealth under great necessity, and were bound by the shackles of sin; for nothing is heavier than sin, which is why it is compared to lead by the prophet. Coming to us, therefore, from all these things, the Lord liberated us, and having cast off that burden of riches and untied the foal, He sat upon him. Wherefore the disciples cast some of their garments upon him, and others spread them on the road.
10. These are the moral lessons, as we said above. The disciples rejoice with great joy; for in truth, all those benefits with which Jesus arriving affected the human race are worthy of great joy. Let us, therefore, take care of the eyes of our mind, and let us become disciples of wisdom, so that we may see the virtues that minister to the Lord Jesus at every hour. Having been deemed worthy of such great blessings, let us also rejoice. Let us rejoice, I say, with great joy, because our Lord and Savior deigned to suffer for us. For He rose on the third day from the dead, having despoiled Hades, trampled the enemy, and broken the chains of the sin that was oppressing us. Wherefore He also "hath raised us up together, and made us sit together in the heavenly places" (Ephes. II, 6), at the right hand of the majesty of the Father. Where Christ himself, as a forerunner, has ascended for us, having found eternal redemption. Let us therefore also say with a loud voice: "Hosanna in the highest; blessed is he that cometh in the name of the Lord" (Matth. XXI, 9). Let us therefore worship the Father with the Son and the Holy Spirit, preaching three hypostases, confessing one divinity. Let us choose virtue, beloved; let us willingly undertake labors for its sake, let us practice continence, pau[city]